YadVashem says it's time to end
the vilification of Rudolf Kastner.
Is it?
ONCE IN a very great while you read a book that forever changes your perspective. For me that book was Ben Hecht's Perfidy, which I devoured sometime in 1974 or '75 after it appeared on a recommended reading list issued by the Jewish Defense League, of which I was a member.
Perfidy means treachery; the deliberate breaking of faith. In 1961, when Hecht published his aptly titled exposé about events in the Holocaust, Hitler's war against the Jews was a repressed memory in the American Jewish consciousness.
Perfidy sold well enough to go into a second edition, though by the time I procured a copy it had gone out of print and was rumored to have been blacklisted.
PERFIDY IS a devastating account of how, toward the end of the Shoah, the Jews of Hungary were betrayed by Rudolf Kastner, deputy head of the Relief and Rescue Committee, an ideological affiliate of Mapai (precursor of today's Labor Party).
Hecht tells how after the Nazi invasion of Hungary in March 1944, Kastner brazenly collaborated with Dieter Wisliceny, a top aide to Gestapo Jewish Section chief Adolf Eichmann, to save the lives of cronies and family. Eichmann allowed Kastner to organize a rescue train which brought 1,685 of these people to safety in Switzerland, in return - so goes Hecht's damning accusation - for keeping the rest of Hungarian Jewry in the dark about the fate that awaited them. He thus facilitated the Nazi genocide.
Hecht charges that Kastner, despite his connections with the SS, didn't lift a finger to help Hanna Szenes, the Palestinian Jewish heroine who had parachuted into Nazi-occupied Hungary on a rescue mission.
Perhaps most damning of all: After the war, Kastner testified on behalf of SS officer Kurt Becher (a Nazi he'd been dealing with), though Becher had taken part in the genocide of Hungarian Jewry. With all this under his belt, Hecht wrote, Kastner eventually wound up in Israel vying for a spot on the Mapai Party's Knesset list.
HECHT REVEALED additional treachery that purportedly reached beyond Holocaust-era Hungary, and thus transformed everyone else's Zionist heroes - David Ben-Gurion, Chaim Weizmann, Moshe Sharett - into villains for me.
For, according to Hecht, the entire Mapai leadership was part of an enormous betrayal: They failed to alert the Jews of the Yishuv to the enormity of the genocide taking place in Hitler's Europe. Had they done so, goes the argument, there would have been an uprising of Palestinian Jews demanding that the gates of Eretz Israel be opened and that the Allies do something to save their doomed brethren. Instead of raising the alarm, the Mapai leaders, who dominated the quasi-governmental Jewish Agency, pursued an accommodationist policy toward the British Mandate authorities.
That wasn't all. In the Joel Brand Affair, Mapai chieftains collaborated with the British in torpedoing the Hungarian Jews' very last chance of avoiding the gas chambers. For in April 1944, Eichmann allowed Relief and Rescue Committee member Joel Brand to leave Occupied Europe with a stunning proposal: The Nazis would trade a million Jews for 10,000 trucks to be used only against the Soviets on the eastern front. Rather than facilitate the mission, Hecht wrote, Mapai leaders conspired with the British to have Brand detained.
As if all this weren't enough, the Mapainiks betrayed Irgun and Lehi fighters to the British both during and after the war, culminating, in their relentless duplicity, in the sinking of the Altalena and the attempted murder of Menachem Begin.
IT ALL TIED obscenely together. From the vantage point of the mid-1970s (when I first read Perfidy), the villains were of a type - quisling Jewish establishment leaders, the same kind of people who were telling JDL activists not to confront black and Puerto Rican hoodlums in the urban badlands of New York City; not to harass Soviet diplomats in an effort to pressure the Kremlin into freeing Soviet Jewry, and not to demand that money raised by the Jewish federations be earmarked for Jewish causes.
No wonder Rabbi Meir Kahane wanted us to read Perfidy, and no wonder we were enraged.
ALL THESE recollections welled up again last week as I read an Associated Press dispatch which reported that Yad Vashem had received "Kastner's private archive" from his family in the hope that it would clear his name, once and for all, and end his "vilification" by proving that Kastner was a hero and not the villain portrayed by Hecht and others.
"There was no man in the history of the Holocaust who saved more Jews and was subjected to more injustice than Israel Kastner," Yosef (Tommy) Lapid, chairman of Yad Vashem's board of directors, told the AP. "Kastner's backers," the AP reported, claimed his actions were on a par with those of Oskar Schindler. Robert Rozett, Yad Vashem's top librarian, asserted that Kastner was indeed a rescuer - not a collaborator.
Was it time for me to reevaluate, to face the possibility that Hecht might have been mistaken in his interpretation of the Kastner case? And if Hecht was mistaken about Kastner, was he also wrong in his portrayal of Mapai's motives?
HECHT BASED Perfidy largely on a libel case brought, contrary to Kastner's wishes, by Israel's attorney-general Haim Cohn against right-wing gadfly Malkiel Grunwald.
In the summer of 1952, Grunwald disseminated a mimeographed newsletter accusing Kastner of collaborating with the Nazis. When "Pamphlet 51" was released, Kastner was working as a spokesman for the Ministry of Industry and Trade - hence Cohn's (and the governing Mapai's) determination to quash the charges.
The trial opened in January 1954 and quickly transformed itself from a libel case against the hapless Grunwald into an indictment of Kastner and the entire Mapai apparatus.
Shmuel Tamir, a leader of the Herut Party, Mapai's bitter foe and precursor to today's Likud, represented Grunwald before Jerusalem District Court judge Binyamin Halevi.
The case lasted 10 months. The court heard 60 witnesses, saw hundreds of documents submitted in evidence and generated 3,000 pages of testimonies.
On June 22, 1955, Halevi delivered his verdict which took all day to read: Kastner had collaborated in facilitating the Nazi destruction of Hungarian Jewry; and his "rescue train" was a "gift" for services rendered - 388 of those on board were family and friends from his home town of Cluj.
Judge Halevi: "Kastner sold his soul to the devil."
IN JANUARY 1958, however, the Israeli Supreme Court, in a split decision, overturned Halevi's decision. In an opinion written by Justice Shimon Agranat, the high court said the task before it was not to give Kastner "a clean bill of health" but to examine whether Grunwald had proved his contentions beyond reasonable doubt.
Hecht summarized: "All five Supreme Court judges upheld Judge Halevi's verdict on the 'criminal and perjurious manner' in which Kastner after the war had saved Nazi war criminal Becher - 'without justification.' Two of the judges further upheld Judge Halevi's findings that Kastner had collaborated with the Nazis during the war. Three did not."
KASTNER - WHO had been working as night editor for the Hungarian-language daily Uj Kelet - never lived to see the lower court decision overruled. At 12:10 a.m. on March 3, 1957, Ze'ev Eckstein, Yosef Menkes and Dan Shemer ambushed him as he was parking his car outside his Tel Aviv home at 6, Sderot Emanuel.
He succumbed to his wounds on March 16, leaving a wife and 11-year-old daughter. Two thousand people attended his funeral.
The three attackers were convicted, served time and were released by 1963. Eckstein, the shooter, was said to have been a paid informer of the Shin Bet.
OVER THE years the case continued to make ripples, with books, plays and documentaries - none definitive.
In 1981, for instance, "documents" were reportedly discovered which were said to "prove" that Kastner had saved the lives of 200,000 Jews - and that Kurt Becher had collaborated with Kastner, not the other way around. In 1982, Israel TV broadcast a fair-minded documentary about the affair. Several plays were written about the trial; one by Motti Lerner was even performed in West Germany in 1985. Another, in 1987, was by the virulently anti-Israel British playwright Jim Allen, who claimed "The Zionists" were "Hitler's favorite Jews."
Paradoxically, there was something - albeit with crucial variations - that the Jabotinsky Right, the anti-Zionist Left and the mad hatters at Natorei Karta could all agree on: Kastner had been a villain, and his behavior emblematic of what could be expected from Mapainiks.
At the same time, I never came across a reputable Holocaust history that embraced Hecht's line about Kastner's dealings with the Nazis - whether Raul Hilberg's classic The Destruction of the European Jews (1985), Saul Friedlander's just-released and widely acclaimed The Years of Extermination: Nazi Germany and the Jews, 1939-1945, or anything in between. Friedlander, for instance, writes that it is simply impossible to know why Kastner testified on the Nazi Becher's behalf.
AND THAT'S where things more or less stood when the Kastner "archive" - which Yad Vashem hopes will end his vilification - was delivered to the Holocaust museum on July 22.
In an interview at Yad Vashem, librarian Rozett told me that the "Kastner archives" amount to just several boxes, and that the material contains no smoking gun - or, in terms of what I was looking for, no unsmoking gun that would demonstrate Kastner's pure intentions.
Nevertheless, Rozett argued, "Ben Hecht's book is not a work of history" and his
interpretations are simply wrong.
Take the train that brought 1,685 people to safety. Rozett: "They were a group chosen by Hungarian [Jewish] leaders, Kastner, members of the Jewish council, [and] leaders of Orthodox Jewry." Everybody put on people from their own camp. In fact, the train carried Joel Teitelbaum, the Satmar rebbe, as well as leading Betar activists.
Sure, Kastner packed as many friends and family on board as possible, but so what? He didn't do it as part of a plot, Rozett affirmed.
Understanding the context is everything if you want to evaluate Kastner's behavior, he emphasized. For instance, the impetus for Kastner's dealings with the Nazis in the first place was the fact that Dieter Wisliceny, Eichmann's envoy, had arrived in Budapest with a letter of introduction from Rabbi Michael Dov Ber Weissmandel. The Slovakian Orthodox leader had been bribing the Nazis with money to stop deportations.
WITH GERMANY'S defeat just over the horizon, it became commonplace for Third Reich figures to pursue authorized and freelance negotiations: about a separate peace, to enrich themselves or to prepare alibis.
According to Rozett, the May 1944 Joel Brand affair is now understood to have been part of a far more complex gambit than Hecht described. What most people forget about Brand is that he was accompanied by Bandi Grosz - a double, triple or even quadruple agent. D-Day was just weeks away, and the real purpose was to offer the US and Britain a separate peace with Nazi Germany, leaving the Soviets out in the cold.
In this version, Brand's trucks-for-Jews mission was - unbeknownst to him - just a cover story. "So we have," said Rozett, "this [attempt at] driving a wedge between the Allies and Germany" at a pivotal point in the war. It was the British commitment not to allow the Nazis to divide the Allies at this pivotal juncture that killed the Brand mission.
"And the Mapai leaders didn't cry out because the official position of everybody is that this deal was not workable, but that the Germans needed to be strung along. Hecht's view is predicated on the idea that the Jews had a certain amount of serious power. [In fact,] they had very little power."
In The Seventh Million, popular left-wing journalist Tom Segev also addresses the trucks-for-Jews affair: "The matter had gone from the Jewish Agency executive in Jerusalem to the desks of Churchill, Roosevelt and Stalin. None of them wanted the deal, each one for his own reason, and for one common reason: They did not know what to do with a million Jews. Eichmann ordered the trains to roll to Auschwitz."
In Jews for Sale, Yad Vashem's Yehuda Bauer argues, contrary to Hecht, that Chaim Weizmann and Moshe Sharett wanted the British to allow Brand to return to Hungary in order to buy time with Eichmann. They also pleaded for radio warnings to the doomed Jews, and for the bombing of the rail lines leading to Auschwitz.
But the British weren't interested; incredibly, London suspected, writes Bauer, that the trucks-for-Jews proposal "was a major German-Zionist plot to introduce a million Jews into Palestine."
IN A telephone interview, I asked Tommy Lapid, who was in Hungary during the Kastner period (though not involved in the rescue train), why he is convinced that Kastner should be remembered as a hero, not a villain. While Lapid is not a follower of Jabotinsky, neither is he a Mapainik, so his views carry some weight.
Lapid recalled that he first met Kastner in Israel, and that they worked alongside one other at the Uj Kelet Hungarian daily.
"I saw Kastner in the office the week he was killed," Lapid recalled. He was personally sympathetic to Kastner, whom he remembered as an extraordinarily intelligent man.
Why, I asked, did he testify for the Nazi Becher after the war? Because, said Lapid, Kastner promised Becher: If you help me save Jews, I will do my best to save your neck after the war.
He didn't need to keep his word, Lapid argued; who would know the difference? The fact that Kastner did honor his promise proved his ultimate decency.
Yes, he lied in Halevi's court about not having testified in Becher's favor - because in 1950s Israel it would have been impossible to publicly justify his actions. No one would want to listen.
Lapid feels strongly that anyone who didn't personally experience the Shoah - and he was thinking especially of Kastner trial judge Binyamin Halevi - was in no position to evaluate Kastner's actions.
Kastner had immense "sacred hutzpa," Lapid told me. It gave him the strength to deal face-to-face with Eichmann in an effort to save Jews - only to have the surreal nature of those negotiations dissected years later, in the comfort of a Jerusalem courtroom.
Even though during the war Kastner reached the safety of Switzerland, he nevertheless chose to return to Germany and Hungary, Lapid reminded me. And even with Becher's promised personal protection, who but a hero who wanted to save Jewish lives would put himself in harm's way at the height of the Allied offensive against Germany, with bombs exploding all over the place?
But why, I challenged, didn't Kastner warn the Jews of Hungary of the fate that awaited them? There was no point, said Lapid. "A revolt by Hungarian Jewish women and children would have resulted in an immediate massacre. (The men had already been taken for forced labor.) The object was to buy time in any way possible."
Finally, what about the insinuation that the Shin Bet killed Kastner to keep him silent and Mapai in power? "Absolute nonsense," declared Lapid, if for no other reason than because the then head of the Shin Bet was Amos Manor, a close personal friend of Kastner's from Hungary.
HAVING REVISITED these issues, I'm still in no position to determine whether - or to what extent - Hecht may have been wrong in his interpretation of Labor-Zionist behavior during the Holocaust. But I am left with the sense that their contradictory conclusions notwithstanding, neither the historians, nor Hecht, nor the folks at Yad Vashem, who are intent on clearing Kastner's name, are out to deceive.
Today, I see no value in willing ourselves to remain embittered, perhaps in perpetuity, over Zionist ideological divisions during the Mandate and the Shoah era. It's time to move on.
The true villains of the Shoah, let us never forget, were first the Nazis and their enablers, then those who barred the gates of refuge, and those who rioted to keep them barred.
Thursday, August 02, 2007
'Perfidy' revisited
I am an Israel briefer and analyst, a political scientist, and a speaker on Jewish civilization. I'm also a rewrite guy & fact-checker, who can make your writing clear and compelling & help you contextualize.
Thursday, July 19, 2007
The death of heresy
How do we define the parameters of
our civilization without
creating 'mutually exclusive Judaisms'?
The first heretic I encountered was an instructor who taught introductory philosophy at Brooklyn College. "There's no way to pass this course if you believe in God," he announced on the first day of class.
My cloistered yeshiva life barely behind me, I found myself in 1972 sitting in the same classroom with girls and goyim, and an atheist for a teacher.
The memory came to mind when I heard that another former Brooklyn College professor of mine, historian and Orthodox rabbi David Berger, was in Jerusalem. Berger, who will be assuming a new position at Yeshiva University this Fall, was here to lecture at a symposium entitled "Defining Heresy: The Shifting Boundaries of Religion" at the Institute for Advanced Studies at Hebrew University.
Berger's presence at Brooklyn College was immensely reassuring. He was a modern Orthodox Jew (by which I mean strictly observant, yet seeking to engage with modernity). Whether he knew it or not, he was a role model for many of the yarmulke wearers on campus.
Unlike the philosophy instructor, whose name I no longer remember, Berger wasn't all flash and no fire, but a scholar of substance. He came to class prepared and his lectures were lucid. To this day I've kept my notes from his courses on ancient and modern Jewish history.
I MET UP with Berger, who is also a leading expert on Catholic-Jewish relations, intending to ask him about Pope Benedict XVI's decision to make it easier for a minority of Catholic priests who want to celebrate the Tridentine Mass to do so. This mass, recited in Latin, was the prevailing custom from 1545 until 1962.
The Catholic mass is more than just a series of prayers; faithful participants believe they are literally experiencing Jesus's sacrifice.
The problem with the Latin mass, from the Jewish perspective, is that it once contained a reference (removed by Pope John XXIII) to "perfidious [or faithless] Jews."
The Good Friday liturgy of the Tridentine Mass includes, according to Abraham Foxman of the Anti-Defamation League, the following prayer: "Let us pray also for the Jews that the Lord our God may take the veil from their hearts and that they also acknowledge our Lord Jesus Christ. Let us pray: 'Almighty and everlasting God, You do not refuse Your mercy even to the Jews; hear the prayers which we offer for the blindness of that people so that they may acknowledge the light of Your truth, which is Christ, and be delivered from their darkness.'"
Foxman argued that reciting this supplication would be "a body blow to Catholic-Jewish relations."
BERGER TOLD me he still wanted clarification on whether the prayer would indeed be included. If it's in, he would prefer the courteous lobbying approach spearheaded by the International Committee on Interreligious Consultations, which had already sent a letter of inquiry to Walter Cardinal Kasper, the Vatican's emissary to the Jews. It was signed by AJCommittee's Rabbi David Rosen, Rabbi Richard Marker, an academic, and veteran Jewish leader Seymour Reich.
Berger, who articulates his words in measured, thoughtful and precise phrases, isn't comfortable with the idea of telling Christians what to believe about their own religion. In a recent New York Jewish Week op-ed, he wrote: "While Christian revision of teachings that contain the potential of spawning anti-Semitism is very much the Jewish interest, Jews need to be cautious about making demands that can create resentment and backlash and even legitimize Christian demands for reciprocal revisions in Judaism."
Berger went on to argue that the "imperative of self-defense allows Jews to pursue a carefully formulated argument that Christians should refrain" from proselytizing. But just where to draw the line, he says, is something to agonize over - not yell about.
WHY IS the Latin mass important to Pope Benedict? It's because he wants theologically conservative Catholics, of which he's one, to feel spiritually at home in the Church.
A tiny schismatic faction led by the late French archbishop Marcel Lefebvre split from Rome in 1988 because it felt the Church was pursuing a wide range of heretical reforms - jettisoning the Latin mass being just one instance.
For the ultra-conservatives, making it easier to conduct the Tridentine Mass is too little, too late; while for theologically liberal Catholics the decision is seen as a capitulation to the Lefebvrists. Liberals worry that the Vatican is embarking on a journey that could reverse 40 years of innovation.
Today's mass is recited in the vernacular, priests face worshipers, there is congregational participation and various forms of religious music are allowed.
To add to his troubles, Pope Benedict has come under criticism from Protestants for proclaiming last week that there were "defects" in their beliefs. The Vatican holds that while Protestants are part of the "Christian community" they are separated from the true Church - meaning from direct lineage to Jesus's original apostles claimed by Rome.
BERGER AND I didn't talk much more about the Latin mass. His being in town lecturing on heresy led to the subject of Chabad. His book The Rebbe, the Messiah and the Scandal of Orthodox Indifference is the most powerful polemic against what's become of the Lubavitchers.
As Berger sees it, their theology is distinctly at variance with the established religious beliefs of Jewish Orthodoxy.
Here's the rub: The Lubavitchers' beliefs are a problem for Berger precisely because he's a true believer himself. He takes to heart the Thirteen Principles of Faith, in which Maimonides (1135-1204) summarized Jewish dogma. Were Chabad not viewed by so many as "Orthodox," Berger would be less anxious about their inroads into Jewish life; the Lubavitchers would be just another schismatic group. The problem is that Chabad looks Orthodox, walks Orthodox, quacks Orthodox.
I asked Berger why the Chabad issue hardly makes any waves in the Orthodox world. His answer was that the Orthodox delude themselves into thinking that only a minority of Chabadniks are messianic - when a majority is. To the extent that there is a minority in Chabad, it is the faction that worships the Rebbe as an outright deity.
"The Orthodox are also insensitive to the key point that recognizing messianists as Orthodox rabbis legitimates this belief within Orthodoxy irrespective of the number of believers," he said.
Faced by Chabad's extraordinary theological assault from within, Orthodox leaders pursue the path of least resistance. Their approach is to avoid acrimonious confrontation (I suppose they save that for gays, Russians who want to convert, the secular, and the other major streams of Judaism).
Maybe, Berger surmised, the Orthodox tell themselves: This Rebbe-messiah business is a passing fad. Anyway, each Orthodox sect looks after its own interests, and there is no advantage in taking on Chabad. Conversely, the Orthodox world is interdependent. To openly challenge Chabad across the globe would be an undertaking of immense proportions and debilitating to Orthodox interests.
So when Orthodox people see Chabad doing good deeds, working with drug addicts, feeding the hungry, providing low-cost day care and bringing kosher meals and holiday services to places off the beaten track, there is no incentive in asking: But in the service of what religion are they doing all this?
No incentive that is - absent theology.
Berger has argued that Orthodoxy forbids the belief that the Lubavitcher Rebbe, who died in 1994, will return to redeem the Jewish people. There is no Second Coming in Judaism.
IT'S IMPOSSIBLE to detach Berger's efforts to sound the alarm in the Orthodox community about Chabad from his own Orthodoxy. What Berger is saying is that, even putting aside the Chabad issue, Judaism has a creed.
And for him, Maimonides's Thirteen Principles best provide the parameters of Jewish faith, although reasonable believers have differed about the application, interpretation or inclusion of one or another of the Thirteen.
Berger told me that while Halacha can be arrived at by consensus, dogma can't. You either accept that God dictated the Torah to Moses at Mount Sinai, or you don't; that He is incorporeal, or He isn't; that God knows everything we think, or He doesn't; that there is reward and punishment, or there isn't; that the Messiah will come, or that he is a myth; that there will be a resurrection of the dead, or that they will stay as they are.
To be a genuinely Orthodox Jew, according to Berger, it isn't enough to "do"; one must also "believe" in the doctrine.
Not surprisingly, there are other modern Orthodox scholars who disagree with Berger on the importance of Maimonides's Thirteen Principles. Marc Shapiro, a Judaic Studies professor at the University of Scranton, argues in The Limits of Orthodox Theology that Maimonides's principles never enjoyed universal acceptance in the rabbinic world - the implication being that even traditionalists can't agree on a clear expression of dogma.
University of Haifa professor Menachem Kellner in Must a Jew Believe Anything? goes further in arguing that not only doesn't Judaism have a dogma; we shouldn't go down that road because it could create a future of mutually exclusive "Judaisms."
IT'S HARD not to admire Berger's spiritual integrity and his fidelity to classical Judaism. I share his concerns about Chabad - not because they've shifted from Orthodoxy (so have I), but because they're starting to look too much like the competition. At the same time, I'm not comfortable with the idea of a Jewish catechism.
My hunch is Berger realizes his brand of modern Orthodoxy, which insists on blending modernity and dogma, is not on the ascent. If anything, it seems to be losing ground - to the progressive streams, which have modified (or discounted) classical dogma, and to the ultra-Orthodox world which, arguably, emphasizes ritual over theology.
There is, however, a larger issue at stake. It may well be that heresy is dead. Boundaries, as Prof. Kellner aptly cautions, would pave the way toward a world of "mutually exclusive Judaisms." And that's a disquieting prospect.
Yet the demise of dogma is not just a setback for true believers like David Berger. It poses a challenge for the rest of us in defining the parameters - maybe not of the Jewish faith, but of Jewish civilization.
our civilization without
creating 'mutually exclusive Judaisms'?
The first heretic I encountered was an instructor who taught introductory philosophy at Brooklyn College. "There's no way to pass this course if you believe in God," he announced on the first day of class.
My cloistered yeshiva life barely behind me, I found myself in 1972 sitting in the same classroom with girls and goyim, and an atheist for a teacher.
The memory came to mind when I heard that another former Brooklyn College professor of mine, historian and Orthodox rabbi David Berger, was in Jerusalem. Berger, who will be assuming a new position at Yeshiva University this Fall, was here to lecture at a symposium entitled "Defining Heresy: The Shifting Boundaries of Religion" at the Institute for Advanced Studies at Hebrew University.
Berger's presence at Brooklyn College was immensely reassuring. He was a modern Orthodox Jew (by which I mean strictly observant, yet seeking to engage with modernity). Whether he knew it or not, he was a role model for many of the yarmulke wearers on campus.
Unlike the philosophy instructor, whose name I no longer remember, Berger wasn't all flash and no fire, but a scholar of substance. He came to class prepared and his lectures were lucid. To this day I've kept my notes from his courses on ancient and modern Jewish history.
I MET UP with Berger, who is also a leading expert on Catholic-Jewish relations, intending to ask him about Pope Benedict XVI's decision to make it easier for a minority of Catholic priests who want to celebrate the Tridentine Mass to do so. This mass, recited in Latin, was the prevailing custom from 1545 until 1962.
The Catholic mass is more than just a series of prayers; faithful participants believe they are literally experiencing Jesus's sacrifice.
The problem with the Latin mass, from the Jewish perspective, is that it once contained a reference (removed by Pope John XXIII) to "perfidious [or faithless] Jews."
The Good Friday liturgy of the Tridentine Mass includes, according to Abraham Foxman of the Anti-Defamation League, the following prayer: "Let us pray also for the Jews that the Lord our God may take the veil from their hearts and that they also acknowledge our Lord Jesus Christ. Let us pray: 'Almighty and everlasting God, You do not refuse Your mercy even to the Jews; hear the prayers which we offer for the blindness of that people so that they may acknowledge the light of Your truth, which is Christ, and be delivered from their darkness.'"
Foxman argued that reciting this supplication would be "a body blow to Catholic-Jewish relations."
BERGER TOLD me he still wanted clarification on whether the prayer would indeed be included. If it's in, he would prefer the courteous lobbying approach spearheaded by the International Committee on Interreligious Consultations, which had already sent a letter of inquiry to Walter Cardinal Kasper, the Vatican's emissary to the Jews. It was signed by AJCommittee's Rabbi David Rosen, Rabbi Richard Marker, an academic, and veteran Jewish leader Seymour Reich.
Berger, who articulates his words in measured, thoughtful and precise phrases, isn't comfortable with the idea of telling Christians what to believe about their own religion. In a recent New York Jewish Week op-ed, he wrote: "While Christian revision of teachings that contain the potential of spawning anti-Semitism is very much the Jewish interest, Jews need to be cautious about making demands that can create resentment and backlash and even legitimize Christian demands for reciprocal revisions in Judaism."
Berger went on to argue that the "imperative of self-defense allows Jews to pursue a carefully formulated argument that Christians should refrain" from proselytizing. But just where to draw the line, he says, is something to agonize over - not yell about.
WHY IS the Latin mass important to Pope Benedict? It's because he wants theologically conservative Catholics, of which he's one, to feel spiritually at home in the Church.
A tiny schismatic faction led by the late French archbishop Marcel Lefebvre split from Rome in 1988 because it felt the Church was pursuing a wide range of heretical reforms - jettisoning the Latin mass being just one instance.
For the ultra-conservatives, making it easier to conduct the Tridentine Mass is too little, too late; while for theologically liberal Catholics the decision is seen as a capitulation to the Lefebvrists. Liberals worry that the Vatican is embarking on a journey that could reverse 40 years of innovation.
Today's mass is recited in the vernacular, priests face worshipers, there is congregational participation and various forms of religious music are allowed.
To add to his troubles, Pope Benedict has come under criticism from Protestants for proclaiming last week that there were "defects" in their beliefs. The Vatican holds that while Protestants are part of the "Christian community" they are separated from the true Church - meaning from direct lineage to Jesus's original apostles claimed by Rome.
BERGER AND I didn't talk much more about the Latin mass. His being in town lecturing on heresy led to the subject of Chabad. His book The Rebbe, the Messiah and the Scandal of Orthodox Indifference is the most powerful polemic against what's become of the Lubavitchers.
As Berger sees it, their theology is distinctly at variance with the established religious beliefs of Jewish Orthodoxy.
Here's the rub: The Lubavitchers' beliefs are a problem for Berger precisely because he's a true believer himself. He takes to heart the Thirteen Principles of Faith, in which Maimonides (1135-1204) summarized Jewish dogma. Were Chabad not viewed by so many as "Orthodox," Berger would be less anxious about their inroads into Jewish life; the Lubavitchers would be just another schismatic group. The problem is that Chabad looks Orthodox, walks Orthodox, quacks Orthodox.
I asked Berger why the Chabad issue hardly makes any waves in the Orthodox world. His answer was that the Orthodox delude themselves into thinking that only a minority of Chabadniks are messianic - when a majority is. To the extent that there is a minority in Chabad, it is the faction that worships the Rebbe as an outright deity.
"The Orthodox are also insensitive to the key point that recognizing messianists as Orthodox rabbis legitimates this belief within Orthodoxy irrespective of the number of believers," he said.
Faced by Chabad's extraordinary theological assault from within, Orthodox leaders pursue the path of least resistance. Their approach is to avoid acrimonious confrontation (I suppose they save that for gays, Russians who want to convert, the secular, and the other major streams of Judaism).
Maybe, Berger surmised, the Orthodox tell themselves: This Rebbe-messiah business is a passing fad. Anyway, each Orthodox sect looks after its own interests, and there is no advantage in taking on Chabad. Conversely, the Orthodox world is interdependent. To openly challenge Chabad across the globe would be an undertaking of immense proportions and debilitating to Orthodox interests.
So when Orthodox people see Chabad doing good deeds, working with drug addicts, feeding the hungry, providing low-cost day care and bringing kosher meals and holiday services to places off the beaten track, there is no incentive in asking: But in the service of what religion are they doing all this?
No incentive that is - absent theology.
Berger has argued that Orthodoxy forbids the belief that the Lubavitcher Rebbe, who died in 1994, will return to redeem the Jewish people. There is no Second Coming in Judaism.
IT'S IMPOSSIBLE to detach Berger's efforts to sound the alarm in the Orthodox community about Chabad from his own Orthodoxy. What Berger is saying is that, even putting aside the Chabad issue, Judaism has a creed.
And for him, Maimonides's Thirteen Principles best provide the parameters of Jewish faith, although reasonable believers have differed about the application, interpretation or inclusion of one or another of the Thirteen.
Berger told me that while Halacha can be arrived at by consensus, dogma can't. You either accept that God dictated the Torah to Moses at Mount Sinai, or you don't; that He is incorporeal, or He isn't; that God knows everything we think, or He doesn't; that there is reward and punishment, or there isn't; that the Messiah will come, or that he is a myth; that there will be a resurrection of the dead, or that they will stay as they are.
To be a genuinely Orthodox Jew, according to Berger, it isn't enough to "do"; one must also "believe" in the doctrine.
Not surprisingly, there are other modern Orthodox scholars who disagree with Berger on the importance of Maimonides's Thirteen Principles. Marc Shapiro, a Judaic Studies professor at the University of Scranton, argues in The Limits of Orthodox Theology that Maimonides's principles never enjoyed universal acceptance in the rabbinic world - the implication being that even traditionalists can't agree on a clear expression of dogma.
University of Haifa professor Menachem Kellner in Must a Jew Believe Anything? goes further in arguing that not only doesn't Judaism have a dogma; we shouldn't go down that road because it could create a future of mutually exclusive "Judaisms."
IT'S HARD not to admire Berger's spiritual integrity and his fidelity to classical Judaism. I share his concerns about Chabad - not because they've shifted from Orthodoxy (so have I), but because they're starting to look too much like the competition. At the same time, I'm not comfortable with the idea of a Jewish catechism.
My hunch is Berger realizes his brand of modern Orthodoxy, which insists on blending modernity and dogma, is not on the ascent. If anything, it seems to be losing ground - to the progressive streams, which have modified (or discounted) classical dogma, and to the ultra-Orthodox world which, arguably, emphasizes ritual over theology.
There is, however, a larger issue at stake. It may well be that heresy is dead. Boundaries, as Prof. Kellner aptly cautions, would pave the way toward a world of "mutually exclusive Judaisms." And that's a disquieting prospect.
Yet the demise of dogma is not just a setback for true believers like David Berger. It poses a challenge for the rest of us in defining the parameters - maybe not of the Jewish faith, but of Jewish civilization.
I am an Israel briefer and analyst, a political scientist, and a speaker on Jewish civilization. I'm also a rewrite guy & fact-checker, who can make your writing clear and compelling & help you contextualize.
Thursday, July 05, 2007
Milestone
Why living in Israel
is like being a
recovering alcoholic
This will be my 10th Fourth of July as an American expatriate living in Israel. Compared to my colleagues, friends and neighbors, I'm still a greenhorn. Nevertheless, 10 years - and two weeks - is something of a milestone.
When people from the Old Country ask me what I miss most about my former Manhattan life, I can't give them a straightforward answer. Sure, I miss easy access to Manhattan's bookstores, bicycling along the East River, and above all else going to sleep on a Saturday night comforted by the knowledge that next morning is Sunday.
In other respects, fulfilling the Zionist dream - assuming you find work - scarcely demands much deprivation.
Most American Jews have never visited Israel, so I often get asked about the dangers of life here. The threat of violence concerns me, but only up to a point. There were years in New York when stepping outside the door involved a leap of faith. The worst was 1990, when 2,262 denizens of the five boroughs were murdered. Compare that to 2002, the worst year of the second intifada, when 451 Israelis were killed.
New York is a lot safer these days, but there are still rapists loose in Prospect Park and murderers on the Q train.
As for the mullahs, their rapacious appetites will hardly be satiated by an attack on Israel alone. In a clash of civilizations, it almost doesn't matter where you live.
I CAN'T profess to miss New York's unparalleled cultural attractions - theater, ballet, concerts and museums. Who had the time? Fact is, I've enjoyed more of these as a visitor than I did as a resident.
I do miss the water. The Big Apple is spending $700,000 on an advertising campaign to encourage locals to drink its tap water. Meantime, I've gotten used to lugging bottles of mineral water up the three flights to our apartment.
Which reminds me - I miss having an elevator.
There's plenty about Israel that's uplifting. Take electrical power. The Israel Electric Company generated a record 9,670 megawatts of power, an all-time record, during last week's heat wave. To its credit - and good fortune - the air-conditioners kept humming. (Oh, I also miss not having air-conditioning at home.)
At about the same time New York was experiencing its own heat wave, but Con Ed couldn't keep up with demand, forcing the utility to pull the plug on parts of Manhattan and the Bronx. The Metropolitan Museum of Art had to be evacuated and the Lexington Avenue subways were brought to a sudden halt for hours.
JERUSALEM is hardly immune to the frustrations that make urban life a challenge. Traffic congestion can be maddening. Hebron Road, a main north-south thoroughfare, is frequently bumper-to-bumper during my morning commute; the boulevard's been dug up, repaved and dug up so many times, locals are convinced the work has no real purpose other than to vex commuters and enrich contractors.
Forget about bringing a private car into the municipal center. City fathers have come up with "new traffic patterns" to keep motorists driving in circles. As for public transportation, don't get me started about all the time I waste waiting for the No. 7; or about Egged drivers who, with lead-footed acceleration and precipitous braking, seem to derive a perverse pleasure from keeping elderly passengers airborne.
If the Big Apple has kinder and gentler bus operators, its traffic is anything but. I'm reliably informed that the Van Wyck Expressway was so backed up last Thursday it looked like one very long parking lot. Meanwhile, Mayor Michael Bloomberg is pushing for an auto congestion charge (like the one in London) that would make driving in Manhattan even more brutish.
SO IT'S not the supposed deprivation, or the hassles of daily life that make living in Israel a pressure-cooker for me, but rather being out of tune with the Israeli psyche. Had I come at a younger age and gone though the army and college, I'd have been better acculturated. Instead, I'm often left perplexed. In New York, I was street-wise; here I'm a freier.
The biggest disappointment is the realization that Israeli Jews aren't just like their Diaspora cousins.
When someone behaved in a loutish manner on the F train, or carried on inappropriately, I would remind myself that "they" weren't Jewish; what could you expect?
Israel has cured me of that prejudice. Here the yobs are almost exclusively Jewish. In the Diaspora we felt a bourgeois responsibility to deport ourselves properly "in front of the goyim." Living in Israel, in contrast, is like living with a large dysfunctional family. No one, and I mean no one, is embarrassed to behave in a boorish manner.
THERE IS also the discomfiture that comes with not having native-level Hebrew. The other day, I needed a chest X-ray and could've sworn the technician mumbled something about whether I was a fox.
I later figured out she was inquiring if I had a cough.
The inscrutable Israeli psyche is particularly in-your-face on the roads. Signaling before switching lanes is frowned upon, and I'm still not culturally attuned enough to comprehend why someone with a "Peace Now" bumper sticker won't trade a car-length for peace, or why a fellow with "A Jew does not expel another Jew" anti-disengagement sticker has no compunction about forcing this Jew off the road.
Bottom line? The hardest part about living in Israel is adjusting to the mores of the natives, and remembering that I would be setting myself up for endless grief to expect native-born Israelis to embrace the values I brought with me.
Which is why making aliya is a little like being in a program for recovering alcoholics - you've gotta take life one day, one Fourth of July, at a time.
is like being a
recovering alcoholic
This will be my 10th Fourth of July as an American expatriate living in Israel. Compared to my colleagues, friends and neighbors, I'm still a greenhorn. Nevertheless, 10 years - and two weeks - is something of a milestone.
When people from the Old Country ask me what I miss most about my former Manhattan life, I can't give them a straightforward answer. Sure, I miss easy access to Manhattan's bookstores, bicycling along the East River, and above all else going to sleep on a Saturday night comforted by the knowledge that next morning is Sunday.
In other respects, fulfilling the Zionist dream - assuming you find work - scarcely demands much deprivation.
Most American Jews have never visited Israel, so I often get asked about the dangers of life here. The threat of violence concerns me, but only up to a point. There were years in New York when stepping outside the door involved a leap of faith. The worst was 1990, when 2,262 denizens of the five boroughs were murdered. Compare that to 2002, the worst year of the second intifada, when 451 Israelis were killed.
New York is a lot safer these days, but there are still rapists loose in Prospect Park and murderers on the Q train.
As for the mullahs, their rapacious appetites will hardly be satiated by an attack on Israel alone. In a clash of civilizations, it almost doesn't matter where you live.
I CAN'T profess to miss New York's unparalleled cultural attractions - theater, ballet, concerts and museums. Who had the time? Fact is, I've enjoyed more of these as a visitor than I did as a resident.
I do miss the water. The Big Apple is spending $700,000 on an advertising campaign to encourage locals to drink its tap water. Meantime, I've gotten used to lugging bottles of mineral water up the three flights to our apartment.
Which reminds me - I miss having an elevator.
There's plenty about Israel that's uplifting. Take electrical power. The Israel Electric Company generated a record 9,670 megawatts of power, an all-time record, during last week's heat wave. To its credit - and good fortune - the air-conditioners kept humming. (Oh, I also miss not having air-conditioning at home.)
At about the same time New York was experiencing its own heat wave, but Con Ed couldn't keep up with demand, forcing the utility to pull the plug on parts of Manhattan and the Bronx. The Metropolitan Museum of Art had to be evacuated and the Lexington Avenue subways were brought to a sudden halt for hours.
JERUSALEM is hardly immune to the frustrations that make urban life a challenge. Traffic congestion can be maddening. Hebron Road, a main north-south thoroughfare, is frequently bumper-to-bumper during my morning commute; the boulevard's been dug up, repaved and dug up so many times, locals are convinced the work has no real purpose other than to vex commuters and enrich contractors.
Forget about bringing a private car into the municipal center. City fathers have come up with "new traffic patterns" to keep motorists driving in circles. As for public transportation, don't get me started about all the time I waste waiting for the No. 7; or about Egged drivers who, with lead-footed acceleration and precipitous braking, seem to derive a perverse pleasure from keeping elderly passengers airborne.
If the Big Apple has kinder and gentler bus operators, its traffic is anything but. I'm reliably informed that the Van Wyck Expressway was so backed up last Thursday it looked like one very long parking lot. Meanwhile, Mayor Michael Bloomberg is pushing for an auto congestion charge (like the one in London) that would make driving in Manhattan even more brutish.
SO IT'S not the supposed deprivation, or the hassles of daily life that make living in Israel a pressure-cooker for me, but rather being out of tune with the Israeli psyche. Had I come at a younger age and gone though the army and college, I'd have been better acculturated. Instead, I'm often left perplexed. In New York, I was street-wise; here I'm a freier.
The biggest disappointment is the realization that Israeli Jews aren't just like their Diaspora cousins.
When someone behaved in a loutish manner on the F train, or carried on inappropriately, I would remind myself that "they" weren't Jewish; what could you expect?
Israel has cured me of that prejudice. Here the yobs are almost exclusively Jewish. In the Diaspora we felt a bourgeois responsibility to deport ourselves properly "in front of the goyim." Living in Israel, in contrast, is like living with a large dysfunctional family. No one, and I mean no one, is embarrassed to behave in a boorish manner.
THERE IS also the discomfiture that comes with not having native-level Hebrew. The other day, I needed a chest X-ray and could've sworn the technician mumbled something about whether I was a fox.
I later figured out she was inquiring if I had a cough.
The inscrutable Israeli psyche is particularly in-your-face on the roads. Signaling before switching lanes is frowned upon, and I'm still not culturally attuned enough to comprehend why someone with a "Peace Now" bumper sticker won't trade a car-length for peace, or why a fellow with "A Jew does not expel another Jew" anti-disengagement sticker has no compunction about forcing this Jew off the road.
Bottom line? The hardest part about living in Israel is adjusting to the mores of the natives, and remembering that I would be setting myself up for endless grief to expect native-born Israelis to embrace the values I brought with me.
Which is why making aliya is a little like being in a program for recovering alcoholics - you've gotta take life one day, one Fourth of July, at a time.
I am an Israel briefer and analyst, a political scientist, and a speaker on Jewish civilization. I'm also a rewrite guy & fact-checker, who can make your writing clear and compelling & help you contextualize.
Monday, June 04, 2007
Caveman politics
Liberals and conservatives have been at it for eons
– maybe it's time to move on?
Scholars may have uncovered the root causes of political ideology. We can today better understand why a William F. Buckley, a Harold Macmillan or a Binyamin Netanyahu grows up to be a conservative, while a George McGovern, a Tony Benn or a Yossi Beilin develops into a liberal.
Prof. Randy Thornhill and his graduate student Corey Fincher from the Biology Department at the University of New Mexico, writing in the journal Evolution and Human Behavior, argue that all "ancestral humans" are genetically predisposed to either liberalism or conservatism, with the environment serving as a triggering mechanism.
Thornhill and Fincher report: Those with secure childhoods, low stress and strong parental attachments turn out conservative; those who experience stressful childhoods and weaker parental connections (an absent father, for instance) develop into liberals. Evolution required a mix - humans who crave stability, as well as those willing to experiment with new frontiers. For our species to perpetuate, there was a need for both "conservative" family and community builders, as well as "liberals" ready to reach out to humans beyond their own "ingroup."
In their study, Thornhill and Fincher also found that firstborns (who receive a great deal of parental investment) tended toward conservatism, while later- and middle-borns (who, presumably, receive less parental attention) were prone to turn out liberal-oriented.
They conclude that "the relative magnitude of childhood stressors experienced sends conservatives [with secure attachments] down one life track, and liberals [with avoidant attachments] down another."
THEIR NOTION of what makes liberals and conservatives tick flies in the face of conventional wisdom, which holds that insecure children grow up to be conservatives, while confident youngsters become liberals. Indeed, in liberal-dominated academia, liberalism is identified as the "default" normal, while conservative tendencies are viewed as the aberration.
The pre-Thornhill and Fincher distinctions between liberals and conservatives had "optimistic liberals" believing human nature to be essentially good and malleable. This explains why they are always gung-ho on talking, negotiations and peace processes - liberals think people are fundamentally cooperative.
Conservatives, in contrast, are inherently pessimistic about human nature; they assume that no amount of social tinkering can transform man's fundamental make-up. This leads them not to entrust raw power into the hands of the people because "pure democracy" will end up in a tyranny of the mob.
Now along come Thornhill and Fincher to suggest that optimistic liberals had stressful (not to say deprived) childhoods, while distrustful conservatives (like myself) were spoiled with attention.
IN AN e-mail exchange, Fincher clarifies: Conservatives do trust, but only their ingroup - extended family, other conservatives, leaders - but not people who think differently, act differently, pray to different gods.
"You call [them] pessimistic conservatives because they don't believe in the goodness of everyone; while a liberal does believe that everyone has value. We see this as supportive of our findings. Consider that alliances are fundamental to individual survival. Liberals are strategic specialists in developing alliances with just about anyone from their immediate family to former enemies; while conservatives are strategic specialists for developing alliances and maintaining those alliances only within their ingroup."
Individuals who recall growing up in an environment that included a great deal of familial investment and closeness, Fincher wrote me, are primarily conservative and demonstrate a secure attachment style as adults, so they are primarily interested in close, enduring relationships. People who recall growing up in an environment with reduced familial closeness and investment are primarily liberal, and demonstrate a more avoidant style of attachment, meaning they are aloof and lack concern about the permanency of their relationships with others.
"So back to your question, someone is conservative because, in part, their tie to their ingroup is significant and must be maintained. For liberals their tie to any one ingroup is significantly malleable. They have to see goodness in everyone in order to facilitate this kind of mobility."
Broadly speaking, then, what makes people either liberal or conservative is that these are the only two cards evolution has dealt us. How we actually turn out depends largely on the individual nature/nurture experience.
Both liberalism and conservatism are ideologies - or a "coherent and consistent set of beliefs" about politics, according to the venerable political scientists James Q. Wilson. It strikes me, however, that if the liberal-conservative divide is just an accident of the nature/nurture experience, maybe ideological consistency need not be sacrosanct.
MOST ISRAELIS, you'll agree, are not coherent and consistent ideologues. Truth is, you don't much hear the terms "liberal" and "conservative" in the Israeli setting. Instead, people are pigeonholed as right-wing ("bomb the Arabs to smithereens"), or left-wing ("hand the Arabs everything they want on a silver platter, and be nice about it"). Such shallow labeling tells us nothing useful about genuine ideology, or about how thinking Israelis see events.
Speaking personally, I've long known that I'm neither "left-wing" nor liberal because my take on human nature is darkly Freudian. When I lived in the US, I was, like a good conservative, dubious about the government's role in regulating business. I worked in government and knew we didn't always have the answers. I tended to disdain the latest welfare program; I opposed affirmative action, favoring the merit system instead. Still, I was never a social conservative because I opposed government involvement in the personal sphere, and generally favored a broadminded approach to civil liberties.
IN THE decade or so that I've lived in Israel, remaining ideologically "coherent" and "consistent" as a conservative has become ever more difficult. In the Israeli setting, where oligarchs control the bulk of the nation's wealth, I'm not convinced that less government regulation of big business - cable television, telecommunications, transportation, utilities and medicine - is such a good idea.
New York City in my day had nearly 1 million (out of 8 million) residents on the public dole. This struck me as socially debilitating. Plainly, there was something wrong with a system that saw, not atypically, three generations of unmarried women sharing a household, collecting welfare checks and making babies.
There's nothing remotely like that kind of in-your-face abuse of the system here in Israel; no epidemic of welfare queens. But there are plenty of working stiffs earning way below the (modest) average gross salary of NIS 7,491 per month, and they deserve whatever help the state can give them. Certainly when it comes to the truly indigent living below the poverty level, I don't want the state to be parsimonious. And if that breaks with my inherent conservatism - so be it.
In America, like any good conservative, I valued tradition. But here in Israel "tradition" has morphed into religious coercion with ultra-Orthodox rabbis employed by the state controlling citizenship, marriage, divorce and even burial. The bloated religious bureaucracy mixes the worst of liberal big government with the worst kind of personally intrusive social conservatism.
WHATEVER THE answers to the problems of this society, they are not going to be uncovered by an adherence to this or that political ideology. Maybe lockstep ideological consistency is a luxury only people living in a properly functioning political system can afford. But in a system as fundamentally wrecked as ours, adhering to liberalism or conservatism for the sake of consistency seems senseless. And it goes without saying that sticking to even more vacuous left-wing and right-wing distinctions when what most of us really disagree about is managing the Arab-Israel conflict is especially unhelpful.
I'm not saying that there aren't any genuine left-wingers and right-wingers. I'm saying that for most of us they are irrelevant.
MY OWN diagnosis is that Israel's political system suffers from "hyper-pluralism," or group politics run amok. Contending groups are stronger than the government itself. When political parties with diametrically opposing views merrily collaborate in raiding the public purse, the outcome for the overall collective is bad.
In a broken system, ideology offers transparently false choices. After all, say there are new elections tomorrow, and the pro-business Likud Party comes out ahead, does anyone imagine that it would not invite the social-democratic Labor Party to become its coalition partner? And wouldn't both parties gladly bring the centrist Kadima Party into their government? And wouldn't they - disregarding ideology - cut deals with the single-issue parochial parties in return for political backing?
Every Israeli who agrees that this is no way to run the Zionist enterprise has a preferred solution. Mine is James Madison's model of representative democracy, checks and balances, and separation of powers, as embodied in the US Constitution. That comes part and parcel with constituency-based elections.
I'm not holding my breath, but such an idyllic outcome would promote a two-party democracy and pragmatic centrist policies. There would be one large, liberal-oriented party and one large conservative party. Highly ideological single-issue parties would fall by the wayside in a winner-take-all electoral system, and their activists would seek to shape policy within one of the two large amalgamations.
In that long "meanwhile" before the political system is overhauled, both Left and Right need to abandon their dead-end "never-forget-never-forgive" partisanship. When consistency prevents out-of-the-box thinking on both domestic and security issues while tearing the fabric of society apart, it's time to jettison the chains of ideology.
It took a combination of liberalism and conservatism for the human species to evolve. Likewise, Israeli leaders with wisdom must be willing to exploit the best characteristics of both liberal and conservative ideologies in developing a novel, pragmatic survival strategy.
– maybe it's time to move on?
Scholars may have uncovered the root causes of political ideology. We can today better understand why a William F. Buckley, a Harold Macmillan or a Binyamin Netanyahu grows up to be a conservative, while a George McGovern, a Tony Benn or a Yossi Beilin develops into a liberal.
Prof. Randy Thornhill and his graduate student Corey Fincher from the Biology Department at the University of New Mexico, writing in the journal Evolution and Human Behavior, argue that all "ancestral humans" are genetically predisposed to either liberalism or conservatism, with the environment serving as a triggering mechanism.
Thornhill and Fincher report: Those with secure childhoods, low stress and strong parental attachments turn out conservative; those who experience stressful childhoods and weaker parental connections (an absent father, for instance) develop into liberals. Evolution required a mix - humans who crave stability, as well as those willing to experiment with new frontiers. For our species to perpetuate, there was a need for both "conservative" family and community builders, as well as "liberals" ready to reach out to humans beyond their own "ingroup."
In their study, Thornhill and Fincher also found that firstborns (who receive a great deal of parental investment) tended toward conservatism, while later- and middle-borns (who, presumably, receive less parental attention) were prone to turn out liberal-oriented.
They conclude that "the relative magnitude of childhood stressors experienced sends conservatives [with secure attachments] down one life track, and liberals [with avoidant attachments] down another."
THEIR NOTION of what makes liberals and conservatives tick flies in the face of conventional wisdom, which holds that insecure children grow up to be conservatives, while confident youngsters become liberals. Indeed, in liberal-dominated academia, liberalism is identified as the "default" normal, while conservative tendencies are viewed as the aberration.
The pre-Thornhill and Fincher distinctions between liberals and conservatives had "optimistic liberals" believing human nature to be essentially good and malleable. This explains why they are always gung-ho on talking, negotiations and peace processes - liberals think people are fundamentally cooperative.
Conservatives, in contrast, are inherently pessimistic about human nature; they assume that no amount of social tinkering can transform man's fundamental make-up. This leads them not to entrust raw power into the hands of the people because "pure democracy" will end up in a tyranny of the mob.
Now along come Thornhill and Fincher to suggest that optimistic liberals had stressful (not to say deprived) childhoods, while distrustful conservatives (like myself) were spoiled with attention.
IN AN e-mail exchange, Fincher clarifies: Conservatives do trust, but only their ingroup - extended family, other conservatives, leaders - but not people who think differently, act differently, pray to different gods.
"You call [them] pessimistic conservatives because they don't believe in the goodness of everyone; while a liberal does believe that everyone has value. We see this as supportive of our findings. Consider that alliances are fundamental to individual survival. Liberals are strategic specialists in developing alliances with just about anyone from their immediate family to former enemies; while conservatives are strategic specialists for developing alliances and maintaining those alliances only within their ingroup."
Individuals who recall growing up in an environment that included a great deal of familial investment and closeness, Fincher wrote me, are primarily conservative and demonstrate a secure attachment style as adults, so they are primarily interested in close, enduring relationships. People who recall growing up in an environment with reduced familial closeness and investment are primarily liberal, and demonstrate a more avoidant style of attachment, meaning they are aloof and lack concern about the permanency of their relationships with others.
"So back to your question, someone is conservative because, in part, their tie to their ingroup is significant and must be maintained. For liberals their tie to any one ingroup is significantly malleable. They have to see goodness in everyone in order to facilitate this kind of mobility."
Broadly speaking, then, what makes people either liberal or conservative is that these are the only two cards evolution has dealt us. How we actually turn out depends largely on the individual nature/nurture experience.
Both liberalism and conservatism are ideologies - or a "coherent and consistent set of beliefs" about politics, according to the venerable political scientists James Q. Wilson. It strikes me, however, that if the liberal-conservative divide is just an accident of the nature/nurture experience, maybe ideological consistency need not be sacrosanct.
MOST ISRAELIS, you'll agree, are not coherent and consistent ideologues. Truth is, you don't much hear the terms "liberal" and "conservative" in the Israeli setting. Instead, people are pigeonholed as right-wing ("bomb the Arabs to smithereens"), or left-wing ("hand the Arabs everything they want on a silver platter, and be nice about it"). Such shallow labeling tells us nothing useful about genuine ideology, or about how thinking Israelis see events.
Speaking personally, I've long known that I'm neither "left-wing" nor liberal because my take on human nature is darkly Freudian. When I lived in the US, I was, like a good conservative, dubious about the government's role in regulating business. I worked in government and knew we didn't always have the answers. I tended to disdain the latest welfare program; I opposed affirmative action, favoring the merit system instead. Still, I was never a social conservative because I opposed government involvement in the personal sphere, and generally favored a broadminded approach to civil liberties.
IN THE decade or so that I've lived in Israel, remaining ideologically "coherent" and "consistent" as a conservative has become ever more difficult. In the Israeli setting, where oligarchs control the bulk of the nation's wealth, I'm not convinced that less government regulation of big business - cable television, telecommunications, transportation, utilities and medicine - is such a good idea.
New York City in my day had nearly 1 million (out of 8 million) residents on the public dole. This struck me as socially debilitating. Plainly, there was something wrong with a system that saw, not atypically, three generations of unmarried women sharing a household, collecting welfare checks and making babies.
There's nothing remotely like that kind of in-your-face abuse of the system here in Israel; no epidemic of welfare queens. But there are plenty of working stiffs earning way below the (modest) average gross salary of NIS 7,491 per month, and they deserve whatever help the state can give them. Certainly when it comes to the truly indigent living below the poverty level, I don't want the state to be parsimonious. And if that breaks with my inherent conservatism - so be it.
In America, like any good conservative, I valued tradition. But here in Israel "tradition" has morphed into religious coercion with ultra-Orthodox rabbis employed by the state controlling citizenship, marriage, divorce and even burial. The bloated religious bureaucracy mixes the worst of liberal big government with the worst kind of personally intrusive social conservatism.
WHATEVER THE answers to the problems of this society, they are not going to be uncovered by an adherence to this or that political ideology. Maybe lockstep ideological consistency is a luxury only people living in a properly functioning political system can afford. But in a system as fundamentally wrecked as ours, adhering to liberalism or conservatism for the sake of consistency seems senseless. And it goes without saying that sticking to even more vacuous left-wing and right-wing distinctions when what most of us really disagree about is managing the Arab-Israel conflict is especially unhelpful.
I'm not saying that there aren't any genuine left-wingers and right-wingers. I'm saying that for most of us they are irrelevant.
MY OWN diagnosis is that Israel's political system suffers from "hyper-pluralism," or group politics run amok. Contending groups are stronger than the government itself. When political parties with diametrically opposing views merrily collaborate in raiding the public purse, the outcome for the overall collective is bad.
In a broken system, ideology offers transparently false choices. After all, say there are new elections tomorrow, and the pro-business Likud Party comes out ahead, does anyone imagine that it would not invite the social-democratic Labor Party to become its coalition partner? And wouldn't both parties gladly bring the centrist Kadima Party into their government? And wouldn't they - disregarding ideology - cut deals with the single-issue parochial parties in return for political backing?
Every Israeli who agrees that this is no way to run the Zionist enterprise has a preferred solution. Mine is James Madison's model of representative democracy, checks and balances, and separation of powers, as embodied in the US Constitution. That comes part and parcel with constituency-based elections.
I'm not holding my breath, but such an idyllic outcome would promote a two-party democracy and pragmatic centrist policies. There would be one large, liberal-oriented party and one large conservative party. Highly ideological single-issue parties would fall by the wayside in a winner-take-all electoral system, and their activists would seek to shape policy within one of the two large amalgamations.
In that long "meanwhile" before the political system is overhauled, both Left and Right need to abandon their dead-end "never-forget-never-forgive" partisanship. When consistency prevents out-of-the-box thinking on both domestic and security issues while tearing the fabric of society apart, it's time to jettison the chains of ideology.
It took a combination of liberalism and conservatism for the human species to evolve. Likewise, Israeli leaders with wisdom must be willing to exploit the best characteristics of both liberal and conservative ideologies in developing a novel, pragmatic survival strategy.
I am an Israel briefer and analyst, a political scientist, and a speaker on Jewish civilization. I'm also a rewrite guy & fact-checker, who can make your writing clear and compelling & help you contextualize.
Friday, May 25, 2007
Anarchy has its place
Junk art causes no harm,
and sometimes even amuses.
The same can't be said
for junk politics
It could have been the Tel Aviv Museum or London's Tate Modern, but this time we had plunked down our cash for admission to Vienna's Secession Building. We were intrigued by this 1898 edifice, with its gold cupola and Art Deco facade, and we vaguely knew there was some kind of Gustav Klimt connection. Sure enough, we found Klimt's famous "Beethoven Frieze" and felt we had got our money's worth.
Afterwards, strolling around the museum, we came across a mammoth, well-lit, white-walled room containing what is euphemistically known in the post-modern art world as an "installation." This one consisted of overturned chairs, shirts and trousers hanging askew on clothing racks or strewn on the floor, shoes thrown about helter-skelter and an open chest of drawers. Two guards patrolled the room in case some working-class philistine took it into his head to try and bring a semblance of order to the place by picking up the clothing or setting straight the overturned chairs.
I've been contentedly trained by my more cultured partner to enjoy the work of a Mark Rothko or a Piet Mondrian and, on a tolerant day, maybe even a Jackson Pollock; I've learned to enjoy colorful paintings that are little more than paint splotches dribbled on canvas - but I draw the line at "installation art," which seems to revel in mayhem, meaningless rebellion and nihilism.
Put it this way: Some folks consider a six-foot-high collection of wooden shipping pallets sandwiching construction debris and packaging material to be "art" - I don't.
But junk art is harmless. Sure, there's the question of whether tax money ought to be thus squandered, but those with nothing to believe in and no frames of reference also pay taxes. So, I say, let them have their overturned chairs, shipping pallets and moaning suitcases (trust me on this one). But in the political realm, I would not cede an inch to anarchy.
THE CHIEF imperative of any political system is stability so that citizens can pursue lives worth living. Everyone is "born free," but the reason, philosophers tell us, that human beings cede their natural-born and absolute freedom to a sovereign (the modern nation state, for example) is because the alternative, every-man-for-himself jungle would be beastly. It would mimic "the solitary, poor, nasty, brutish and short" state of nature depicted by Thomas Hobbes in his 1651 masterpiece of political theory, Leviathan.
In other words, the anarchist idea that the authority of the state is inherently illegitimate and ought to be resisted is a prescription for sending humanity back to the early Stone Age.
To buy into the anarchist worldview requires a very special combination of naivete and nihilism. Still, though few in numbers, anarchists have made their raucous, often violent mark on society by hijacking the anti-globalization cause and, locally, by championing the Palestinians' war against Israel.
Most anarchists align themselves with the hard Left (though libertarian capitalist thinkers such as Ayn Rand and Robert Nozick were exceptions).
Generally speaking, anarchists share a wildly optimistic conception of human nature, believing that people are intrinsically good; and that if only the corruptive, coercive State would get out of the way, humanity's default temperament would lead it to mutual aid and utopia. Emma Goldman asserted in 1917: "Anarchy stands for the liberation of the human mind from the dominion of religion; the liberation of the human body from the dominion of property; liberation from the shackles and restraints of government."
In her 1931 autobiography, Goldman explained that such absolute freedom would be feasible because anarchy offers "the possibility of organization without discipline, fear or punishment, and without the pressure of poverty."
FRANKLY, I can more easily abide anarchy's pie-in-the-sky idealism than its down-to-earth hypocrisy. But in any event, I cannot forgive anarchists for having, in effect, made common cause with retrograde Islamist and Palestinian Arab terrorists.
Anarchist hypocrisy manifests itself in a myriad ways. You won't find anarchists jetting off to Moscow or Beijing searching for a confrontation with Russian or Chinese security forces. So what if those regimes are illegally trading weapons to Sudan for use by the Janjaweed militias in the Darfour genocide? So what if Russia and China are polluting the earth's environment with abandon while restricting civil liberties - killing reporters, blocking access to the Web? None of this tips the scales for "direct action" against Russia or China.
You won't find anarchists peacefully marching in any Arab capital, let alone looking for a "direct action" opportunity in defense of gay rights, women's rights or workers' rights. The most you can hope for is a limp Web site posting support for Egyptian textile workers.
Mugabe's reign of terror in Zimbabwe draws a yawn from the worldwide anarchist community. You won't see anarchists marching in the streets of Brazzaville to protest the exploitation of children kidnapped and forced to become soldiers in the Democratic Republic of the Congo. The mass starvation of Korean peasants carried out by the murderous Pyongyang regime doesn't elicit anarchist "direct action."
Nor does Iran's institutionalized oppression of women, execution of children as young as 14 or campaign against the Baha'i community serve as an incentive for "direct action." And, needless to say, anarchists are not rioting outside Iranian embassies to call attention to Mahmoud Ahmadinejad's efforts to build nuclear reactors - let alone proliferate atom bombs - in the Middle East.
Come to think of it, as venues for rioting, anarchists prefer more comfortable Western settings - Scotland (2005), Davos (2000), Seattle (1999), Genoa (2001), Prague (2000), Madrid (1994), Nice (2000) and London (1999) - places where you're never too far from good food, hot water, the Internet and a not-unsympathetic media.
The next big anarchist circus will take place on the outskirts of Heiligendamm, a Baltic Sea resort in northern Germany, where leaders of the G-8 are scheduled to meet in June. It's tough to be a revolutionary.
THE MAJORITY of non-Arab foreign "activists" who come to Israel for "direct action" in support of the Palestinian war effort are anarchists. Israel offers that extra buzz of (self-inflicted) danger - you never know, you might slip under an army bulldozer and your suddenly meaningful life become fodder for a progressive playwright.
In fairness, we can't really expect foreign anarchists to know that had the Palestinian Arab leadership not defied the UN's 1947 plan for the Partition of Palestine, there would already be a Palestinian state alongside a truncated Israel. Or that - more recently - it was Yasser Arafat who launched the second intifada, in September 2000, by rejecting Ehud Barak's obscenely munificent peace offer. Or that before the IDF got a handle on the "free flow of Palestinian traffic," suicide bombers and drive-by shooters had slaughtered 1,130 Israeli bus passengers, caf and mall patrons and schoolchildren.
We can't expect anarchists to know that thanks to the barriers, checkpoints, fences, walls and ancillary "indignities" Palestinian Arabs now face, the number of Israeli fatalities is down dramatically, from 451 killed in 2002 to 30 last year.
We really can't expect foreign anarchists to be aware that before the current Palestinian violence, West Bank and Gaza Arabs could travel to Tel Aviv unimpeded (you'd see cars with the PA's green license plates all over the country) or that traffic between Gaza and the West Bank flowed freely.
Nor can we expect foreign anarchists to know that Arab terrorists relentlessly attacked Israel between 1948 and 1967 - before there was a West Bank "occupation."
I suppose a deeply-rooted ignorance of history is as essential to any genuine anarchist as a complete misreading of human nature.
I AM, HOWEVER, far less indulgent of Israeli-born Jewish anarchists. They know the deadly consequences of removing IDF blockades from roads connecting Palestinian Authority areas of the West Bank to thoroughfares such as Route 60, which runs up and down the spine of Judea and Samaria.
And yet these anarchists can be seen trying to remove those same barricades. Every Friday the Israeli anarchists join comrades from abroad and local Palestinian Arabs at the security barrier near Bil'in (just over the Green Line, in the vicinity of Modi'in Illit) for a choreographed "direct action." They know how many lives the security barrier has saved, yet they try to tear it down.
Israeli anarchists live at the furthermost anti-Zionist reaches of hard-Left lalaland. How else to explain why well-educated, financially comfortable Jewish young people would commit themselves to dismantling the world's only Jewish country (on the grounds that they oppose the coercive structure of the state), yet devote themselves to promoting, in its place, the building of what in all likelihood would be a violently coercive Islamist state?
They assiduously film, photograph and disseminate their violent encounters with the IDF, hoping to make it onto the Israeli evening news (and into the international media). Their modus operandi is to taunt the soldiers with some form of vandalism or violence; and then, in a sort of video ambush, "document" the troops "overreacting" to the anarchists' "direct action."
Good footage isn't hard to manufacture, and it was fairly predictable that producers of Israeli television news programs would allow "good pictures" to trump their news judgment.
Forced on May 9 to choose between another installment of the annual State Comptroller's Report on government efficiency or IDF soldiers and Border Police wrestling with anarchist women and poking male anarchists in the stomach with a rifle barrel south of Hebron, Channel 10 and Channel 2 both opted to lead their broadcasts with the action footage helpfully supplied by the anarchists.
DR. URI GORDON, who is both a scholar of anarchism and himself an anarchist, defended, in the course of a telephone conversation and exchange of e-mails, the behavior of Israeli anarchists. He said that Israel's 200 to 300 anarchists place greater importance on the journey ("direct action") than on the destination - a world without states or borders comprising communities where everybody lives in equality and mutual aid.
According to Gordon, anarchists champion a Palestinian state because the Palestinians are anyway living under the dominion of a state - Israel. Anarchists' commitment to human rights, he explained, must take precedence over their principled opposition to the state in general. You can't tell the Palestinians to live under occupation forever - which is why anarchists' solidarity with the Palestinians is worthwhile, even at the price of ideological inconsistency.
And anyway, Gordon argued, on a qualitative level, a Palestinian state is superior to the present situation even if it brings yet another state into existence.
Gordon complained that the Israeli-Palestinian conflict has served as a sort of lightning rod for Islamists, as well as deflecting both Israelis and Palestinians to the wrong issues when they should be thinking about anti-capitalism, feminism and ecology.
Finally, by working hand-in-hand with the Palestinians via direct action, anarchists feel they are swaying Palestinian minds and showing them that not all Israelis support the occupation. Solidarity, he argues, is not about supporting those who share your politics, it's about supporting those who struggle against injustice. It matters little that their assumptions, methods, politics and goals differ from our own.
IN A SENSE, anarchists like Gordon have adopted Fatah's plan for the phased destruction of Israel: First dismantle the "occupation" of 1967, then the "occupation" of 1948.
His politics isn't intended as charity for the Palestinians, he explained, it's part of his commitment to building the non-chauvinistic society he envisions.
Such extraordinary inability to gauge reality, and the anarchists' odd blending of naivete and nihilism, does little harm when confronted in a museum art installation. But in the political sphere, muddled relativism and irrationality of this sort are lethal.
It may not be his intent, but Gordon's way will bring us not Emma Goldman's anarchist utopia but a Hamastan, Shari'a law, and the very centralized fascism anarchists claim to oppose.
Thankfully, however, unlike the world of museums, the civilized political realm encourages law, order and stability.
and sometimes even amuses.
The same can't be said
for junk politics
It could have been the Tel Aviv Museum or London's Tate Modern, but this time we had plunked down our cash for admission to Vienna's Secession Building. We were intrigued by this 1898 edifice, with its gold cupola and Art Deco facade, and we vaguely knew there was some kind of Gustav Klimt connection. Sure enough, we found Klimt's famous "Beethoven Frieze" and felt we had got our money's worth.
Afterwards, strolling around the museum, we came across a mammoth, well-lit, white-walled room containing what is euphemistically known in the post-modern art world as an "installation." This one consisted of overturned chairs, shirts and trousers hanging askew on clothing racks or strewn on the floor, shoes thrown about helter-skelter and an open chest of drawers. Two guards patrolled the room in case some working-class philistine took it into his head to try and bring a semblance of order to the place by picking up the clothing or setting straight the overturned chairs.
I've been contentedly trained by my more cultured partner to enjoy the work of a Mark Rothko or a Piet Mondrian and, on a tolerant day, maybe even a Jackson Pollock; I've learned to enjoy colorful paintings that are little more than paint splotches dribbled on canvas - but I draw the line at "installation art," which seems to revel in mayhem, meaningless rebellion and nihilism.
Put it this way: Some folks consider a six-foot-high collection of wooden shipping pallets sandwiching construction debris and packaging material to be "art" - I don't.
But junk art is harmless. Sure, there's the question of whether tax money ought to be thus squandered, but those with nothing to believe in and no frames of reference also pay taxes. So, I say, let them have their overturned chairs, shipping pallets and moaning suitcases (trust me on this one). But in the political realm, I would not cede an inch to anarchy.
THE CHIEF imperative of any political system is stability so that citizens can pursue lives worth living. Everyone is "born free," but the reason, philosophers tell us, that human beings cede their natural-born and absolute freedom to a sovereign (the modern nation state, for example) is because the alternative, every-man-for-himself jungle would be beastly. It would mimic "the solitary, poor, nasty, brutish and short" state of nature depicted by Thomas Hobbes in his 1651 masterpiece of political theory, Leviathan.
In other words, the anarchist idea that the authority of the state is inherently illegitimate and ought to be resisted is a prescription for sending humanity back to the early Stone Age.
To buy into the anarchist worldview requires a very special combination of naivete and nihilism. Still, though few in numbers, anarchists have made their raucous, often violent mark on society by hijacking the anti-globalization cause and, locally, by championing the Palestinians' war against Israel.
Most anarchists align themselves with the hard Left (though libertarian capitalist thinkers such as Ayn Rand and Robert Nozick were exceptions).
Generally speaking, anarchists share a wildly optimistic conception of human nature, believing that people are intrinsically good; and that if only the corruptive, coercive State would get out of the way, humanity's default temperament would lead it to mutual aid and utopia. Emma Goldman asserted in 1917: "Anarchy stands for the liberation of the human mind from the dominion of religion; the liberation of the human body from the dominion of property; liberation from the shackles and restraints of government."
In her 1931 autobiography, Goldman explained that such absolute freedom would be feasible because anarchy offers "the possibility of organization without discipline, fear or punishment, and without the pressure of poverty."
FRANKLY, I can more easily abide anarchy's pie-in-the-sky idealism than its down-to-earth hypocrisy. But in any event, I cannot forgive anarchists for having, in effect, made common cause with retrograde Islamist and Palestinian Arab terrorists.
Anarchist hypocrisy manifests itself in a myriad ways. You won't find anarchists jetting off to Moscow or Beijing searching for a confrontation with Russian or Chinese security forces. So what if those regimes are illegally trading weapons to Sudan for use by the Janjaweed militias in the Darfour genocide? So what if Russia and China are polluting the earth's environment with abandon while restricting civil liberties - killing reporters, blocking access to the Web? None of this tips the scales for "direct action" against Russia or China.
You won't find anarchists peacefully marching in any Arab capital, let alone looking for a "direct action" opportunity in defense of gay rights, women's rights or workers' rights. The most you can hope for is a limp Web site posting support for Egyptian textile workers.
Mugabe's reign of terror in Zimbabwe draws a yawn from the worldwide anarchist community. You won't see anarchists marching in the streets of Brazzaville to protest the exploitation of children kidnapped and forced to become soldiers in the Democratic Republic of the Congo. The mass starvation of Korean peasants carried out by the murderous Pyongyang regime doesn't elicit anarchist "direct action."
Nor does Iran's institutionalized oppression of women, execution of children as young as 14 or campaign against the Baha'i community serve as an incentive for "direct action." And, needless to say, anarchists are not rioting outside Iranian embassies to call attention to Mahmoud Ahmadinejad's efforts to build nuclear reactors - let alone proliferate atom bombs - in the Middle East.
Come to think of it, as venues for rioting, anarchists prefer more comfortable Western settings - Scotland (2005), Davos (2000), Seattle (1999), Genoa (2001), Prague (2000), Madrid (1994), Nice (2000) and London (1999) - places where you're never too far from good food, hot water, the Internet and a not-unsympathetic media.
The next big anarchist circus will take place on the outskirts of Heiligendamm, a Baltic Sea resort in northern Germany, where leaders of the G-8 are scheduled to meet in June. It's tough to be a revolutionary.
THE MAJORITY of non-Arab foreign "activists" who come to Israel for "direct action" in support of the Palestinian war effort are anarchists. Israel offers that extra buzz of (self-inflicted) danger - you never know, you might slip under an army bulldozer and your suddenly meaningful life become fodder for a progressive playwright.
In fairness, we can't really expect foreign anarchists to know that had the Palestinian Arab leadership not defied the UN's 1947 plan for the Partition of Palestine, there would already be a Palestinian state alongside a truncated Israel. Or that - more recently - it was Yasser Arafat who launched the second intifada, in September 2000, by rejecting Ehud Barak's obscenely munificent peace offer. Or that before the IDF got a handle on the "free flow of Palestinian traffic," suicide bombers and drive-by shooters had slaughtered 1,130 Israeli bus passengers, caf and mall patrons and schoolchildren.
We can't expect anarchists to know that thanks to the barriers, checkpoints, fences, walls and ancillary "indignities" Palestinian Arabs now face, the number of Israeli fatalities is down dramatically, from 451 killed in 2002 to 30 last year.
We really can't expect foreign anarchists to be aware that before the current Palestinian violence, West Bank and Gaza Arabs could travel to Tel Aviv unimpeded (you'd see cars with the PA's green license plates all over the country) or that traffic between Gaza and the West Bank flowed freely.
Nor can we expect foreign anarchists to know that Arab terrorists relentlessly attacked Israel between 1948 and 1967 - before there was a West Bank "occupation."
I suppose a deeply-rooted ignorance of history is as essential to any genuine anarchist as a complete misreading of human nature.
I AM, HOWEVER, far less indulgent of Israeli-born Jewish anarchists. They know the deadly consequences of removing IDF blockades from roads connecting Palestinian Authority areas of the West Bank to thoroughfares such as Route 60, which runs up and down the spine of Judea and Samaria.
And yet these anarchists can be seen trying to remove those same barricades. Every Friday the Israeli anarchists join comrades from abroad and local Palestinian Arabs at the security barrier near Bil'in (just over the Green Line, in the vicinity of Modi'in Illit) for a choreographed "direct action." They know how many lives the security barrier has saved, yet they try to tear it down.
Israeli anarchists live at the furthermost anti-Zionist reaches of hard-Left lalaland. How else to explain why well-educated, financially comfortable Jewish young people would commit themselves to dismantling the world's only Jewish country (on the grounds that they oppose the coercive structure of the state), yet devote themselves to promoting, in its place, the building of what in all likelihood would be a violently coercive Islamist state?
They assiduously film, photograph and disseminate their violent encounters with the IDF, hoping to make it onto the Israeli evening news (and into the international media). Their modus operandi is to taunt the soldiers with some form of vandalism or violence; and then, in a sort of video ambush, "document" the troops "overreacting" to the anarchists' "direct action."
Good footage isn't hard to manufacture, and it was fairly predictable that producers of Israeli television news programs would allow "good pictures" to trump their news judgment.
Forced on May 9 to choose between another installment of the annual State Comptroller's Report on government efficiency or IDF soldiers and Border Police wrestling with anarchist women and poking male anarchists in the stomach with a rifle barrel south of Hebron, Channel 10 and Channel 2 both opted to lead their broadcasts with the action footage helpfully supplied by the anarchists.
DR. URI GORDON, who is both a scholar of anarchism and himself an anarchist, defended, in the course of a telephone conversation and exchange of e-mails, the behavior of Israeli anarchists. He said that Israel's 200 to 300 anarchists place greater importance on the journey ("direct action") than on the destination - a world without states or borders comprising communities where everybody lives in equality and mutual aid.
According to Gordon, anarchists champion a Palestinian state because the Palestinians are anyway living under the dominion of a state - Israel. Anarchists' commitment to human rights, he explained, must take precedence over their principled opposition to the state in general. You can't tell the Palestinians to live under occupation forever - which is why anarchists' solidarity with the Palestinians is worthwhile, even at the price of ideological inconsistency.
And anyway, Gordon argued, on a qualitative level, a Palestinian state is superior to the present situation even if it brings yet another state into existence.
Gordon complained that the Israeli-Palestinian conflict has served as a sort of lightning rod for Islamists, as well as deflecting both Israelis and Palestinians to the wrong issues when they should be thinking about anti-capitalism, feminism and ecology.
Finally, by working hand-in-hand with the Palestinians via direct action, anarchists feel they are swaying Palestinian minds and showing them that not all Israelis support the occupation. Solidarity, he argues, is not about supporting those who share your politics, it's about supporting those who struggle against injustice. It matters little that their assumptions, methods, politics and goals differ from our own.
IN A SENSE, anarchists like Gordon have adopted Fatah's plan for the phased destruction of Israel: First dismantle the "occupation" of 1967, then the "occupation" of 1948.
His politics isn't intended as charity for the Palestinians, he explained, it's part of his commitment to building the non-chauvinistic society he envisions.
Such extraordinary inability to gauge reality, and the anarchists' odd blending of naivete and nihilism, does little harm when confronted in a museum art installation. But in the political sphere, muddled relativism and irrationality of this sort are lethal.
It may not be his intent, but Gordon's way will bring us not Emma Goldman's anarchist utopia but a Hamastan, Shari'a law, and the very centralized fascism anarchists claim to oppose.
Thankfully, however, unlike the world of museums, the civilized political realm encourages law, order and stability.
I am an Israel briefer and analyst, a political scientist, and a speaker on Jewish civilization. I'm also a rewrite guy & fact-checker, who can make your writing clear and compelling & help you contextualize.
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